DN 16

"These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."

2. And Ajatasattu, the king of Magadha, addressed his chief minister, the brahman Vassakara, saying: "Come, brahman, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigour, and comfort, and speak thus:

'O Lord, Ajatasattu, the king of Magadha, wishes you good health, strength, ease, vigour, and comfort.’ Then say, 'O Lord, Ajatasattu, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."'

And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathagatas do not speak falsely."

3. "Very well, sire," said the brahman Vassakara in assent to Ajatasattu, king of Magadha. And he ordered a large number of magnificent carriages to be made ready, mounted one himself, and accompanied by the rest, drove out to Rajagaha towards Vultures' Peak.

"Venerable Gotama, Ajatasattu, the king of Magadha, pays homage at the feet of the Venerable Gotama and wishes him good health, strength, ease, vigour, and comfort. He desires to wage war against the Vajjis, and he has spoken in this fashion: 'These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.'"

(no English line)

(no English line)

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?" "I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?" "I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?" "I have heard, Lord, that they refrain from doing so."

(no English line)

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?"

"I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

"What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline."

5. And the Blessed One addressed the brahman Vassakara in these words: "Once, brahman, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation's) welfare. So long, brahman, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline."

Thereupon the brahman Vassakara spoke thus to the Blessed One: "If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha's king, Ajatasattu, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do."

"Do as now seems fit to you, brahman." And the brahman Vassakara, the chief minister of Magadha, approving of the Blessed One's words and delighted by them, rose from his seat and departed.

6. Then, soon after Vassakara's departure, the Blessed One addressed the Venerable Ananda thus: "Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha." "Very well, Lord." And the Venerable Ananda did as he was requested and informed the Blessed One: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the bhikkhus thus: "Seven conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." The Blessed One said:

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they assemble frequently and in large numbers;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they meet and disperse peacefully and attend to the affairs of the Sangha in concord;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they show respect, honor, esteem, and veneration towards the elder bhikkhus, those of long standing, long gone forth, the fathers and leaders of the Sangha, and think it worthwhile to listen to them;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not come under the power of the craving that leads to fresh becoming;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cherish the forest depths for their dwellings;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they establish themselves in mindfulness, so that virtuous brethren of the Order who have not come yet might do so, and those already come might live in peace;

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline.

7. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." The Blessed One said:

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of activities;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of talk;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of sleep;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of company;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not harbor, do not come under the spell of evil desires;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, have no bad friends, associates, or companions;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, and so long as they do not stop halfway on account of some trifling achievement.

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline.

so long as they have moral shame;

fear of misconduct;

proficiency in learning;

resolute in development;

mindfulness; and

wisdom.

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

9. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." The Blessed One said:

tranquillity,

equanimity.

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

10. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." The Blessed One said:

of egolessness,

of (the five aggregates’) impurity,

of (the five aggregates’) wretchedness,

of relinquishment,

of dispassion, and

of cessation.

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

11. "Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." The Blessed One said:

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they attend on each other with loving-kindness in deed, both openly and in private;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind;

The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they, in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering.

So long, bhikkhus, as these six conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.

"Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Ambalatthika." "So be it, Lord."

"Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

14. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Nalanda." "So be it, Lord."

"This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahman more exalted in Enlightenment than the Blessed One."

"Lofty indeed is this speech of yours, Sariputta, and lordly! A bold utterance, a veritable sounding of the lion's roar – ‘This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahman more exalted in Enlightenment than the Blessed One.’

But how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the past — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

"Then how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the future — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

"Then how is this, Sariputta? Of me, who am at present the Arahant, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?"

"Not so, Lord."

"Then it is clear, Sariputta, that you have no such direct personal knowledge of the Arahats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth a speech so lofty and lordly, an utterance so bold, a veritable sounding of the lion's roar, saying: 'This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now another recluse or brahman more exalted in Enlightenment than the Blessed One'?"

16. "No such direct personal knowledge, indeed, is mine, Lord, of the Arahants, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma.

Suppose, Lord, a king's frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter.

As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.'

In the same way, Lord, I have come to know the lawfulness of the Dhamma. "For, Lord, all the Blessed Ones, Arahants, Fully Enlightened Ones of the past had abandoned the five hindrances, the mental defilements that weaken wisdom;

had well established their minds in the four foundations of mindfulness;

had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.

"Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

18. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Pataligama." "So be it, Lord."

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus. Then the devotees of Pataligama came to know: "The Blessed One, they say, has arrived at Pataligama." And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: "May the Blessed One, Lord, kindly visit our council hall." And the Blessed One consented by his silence.

Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: "Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience.

19. Thereupon the Blessed One addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils. Which five?

One peril is great loss of wealth through heedlessness – this is the first peril encountered by an immoral man fallen away from virtue;

Another peril is an evil reputation – this is the second peril encountered by an immoral man fallen away from virtue;

Another peril is a timid and troubled demeanor in every society, be it that of nobles, brahmans, householders, or ascetics – this is the third peril encountered by an immoral man fallen away from virtue;

Another peril is death in bewilderment – this is the fourth peril encountered by an immoral man fallen away from virtue;

Another peril is at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell – this is the fifth peril encountered by an immoral man fallen away from virtue

In this way, householders, the immoral man, by falling away from virtue, encounters five perils.

20. "Five blessings, householders, accrue to the righteous man through his practice of virtue. Which five?

First blessing is – a great increase of wealth through his diligence. This is the first blessing that accrues to the righteous man through his practice of virtue;

Another blessing is a favorable reputation. This is the second blessing that accrues to the righteous man through his practice of virtue;

Another blessing is a confident deportment, without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics. This is the third blessing that accrues to the righteous man through his practice of virtue;

Another blessing is a serene death. This is the fourth blessing that accrues to the righteous man through his practice of virtue;

Another blessing is, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world. This is the fifth blessing that accrues to the righteous man through his practice of virtue.

In this way, householders, five blessings accrue to the righteous man through his practice of virtue."

21. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: "The night is far advanced, householders. You may go at your convenience.

"So be it, Lord." And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy.

And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ananda thus: "Who is it, Ananda, that is erecting a city at Pataligama?"

"Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defence against the Vajjis."

"It is, Ananda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ananda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands, that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices.

Truly, Ananda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-center. But Pataliputta, Ananda, will be assailed by three perils — fire, water, and dissension."

23. Then Sunidha and Vassakara went to the Blessed One, and after courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the community of bhikkhus." And the Blessed One consented by his silence.

Knowing the Blessed One's consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: "It is time, Venerable Gotama; the meal is ready."

Ministers to the chaste and virtuous;

And having to these worthy ones made gifts,

He shares his merits with the local devas.

And so revered, they honor him in turn,

Are gracious to him even as a mother

Is towards her own, her only son;

And he who thus enjoys the devas' grace,

And is by them beloved, good fortune sees.

After this, the Blessed One rose from his seat and departed.

24. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: "Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford."

“When they want to cross the sea,

The lake or pond,

People make a bridge or raft –

The wise have crossed already.”

25. Now the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kotigama." "So be it, Lord." And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.

"Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four?

It is through not realizing, through not penetrating the noble truth of suffering that this long course of birth and death has been passed through and undergone by me as well as by you;

It is through not realizing, through not penetrating the noble truth of the origin of suffering that this long course of birth and death has been passed through and undergone by me as well as by you;

It is through not realizing, through not penetrating the noble truth of the cessation of suffering that this long course of birth and death has been passed through and undergone by me as well as by you; And it is through not realizing, through not penetrating the noble truth of the way to the cessation of suffering that this long course of birth and death has been passed through and undergone by me as well as by you.

But now, bhikkhus, that the noble truth of suffering have been realized and penetrated, that the noble truth of the origin of suffering have been realized and penetrated, that the noble truth of the cessation of suffering have been realized and penetrated, that the noble truth of the way to the cessation of suffering have been realized and penetrated – cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

Through not seeing the Four Noble Truths,

Long was the weary path from birth to birth.

When these are known, removed is rebirth's cause,

The root of sorrow plucked; then ends rebirth.

"Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

26. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Nadika." "So be it, Lord." And the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.

"Here in Nadika, Lord, there has passed away the bhikkhu Sāḷha. What is his destiny, Lord? What is his future state?

Here in Nadika, Lord, there has passed away the bhikkhuni Nandā. What is her destiny, Lord? What is her future state?

Here in Nadika, Lord, there has passed away the layman Sudatta. What is his destiny, Lord? What is his future state?

Here in Nadika, Lord, there has passed away the laywoman Sujātā. What is his destiny, Lord? What is his future state?

Here in Nadika, Lord, there has passed away the layman Kukkuṭa. What is his destiny, Lord? What is his future state?

27. "The bhikkhu Sāḷha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself.

"The bhikkhuni Nandā, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world.

"The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

"The laywoman Sujātā, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.

"The layman Kukkuṭa, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.

More than fifty laymen who have passed away in Nadika, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), have arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.

More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.

"More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

28. "But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him.

Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself:

'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

29. "And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'?

"In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

"He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

"He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteous is the Blessed One's Order of Disciples, wise is the Blessed One's Order of Disciples, and dutiful is the Blessed One's Order of Disciples: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

30. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Vesali." "So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali's grove.

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you. "And how, bhikkhus, is a bhikkhu mindful?

When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world;

"And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going,

his looking forward and his looking away,

his bending and stretching,

his wearing of his robe and carrying of his bowl,

his eating and drinking, masticating and savoring, his defecating and urinating,

his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent,

then is he said to have clear comprehension.

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."

31. Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side.

And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.

Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.

And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?"

"Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of bhikkhus!"

"Give up the meal, Ambapali, for a hundred thousand!"

(no English line)

But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" But they continued on their way to Ambapali's grove.

And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods."

Thereafter the Licchavis spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of bhikkhus."

The Blessed One said to the Licchavis, "The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.

32. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him.

"This park, O Lord, I offer to the community of bhikkhus headed by the Buddha." And the Blessed One accepted the park.

And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

33. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to the village of Beluva." "So be it, Lord." And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus.

"So be it, O Lord," the bhikkhus said, and they did as the Blessed One said.

Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on."

"Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions regarding the community of bhikkhus."

35. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions regarding them.

But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?

"Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports.

It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable.

"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

"Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest,  if they have the desire to learn."

36. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine." "So be it, Lord." And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.

After Venerable Ananda respectfully saluted the Blessed One, the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala."

And the Blessed One said: "Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it.

The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it."

And when for a second and a third time the Blessed One said: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it."

But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

"Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me:

'I shall not come to my final passing away, Evil One, until my bhikkhus have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

"And now, O Lord, bhikkhus have become the Blessed One's disciples in just this way — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhunis, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

"And now, O Lord, bhikkhunis have become the Blessed One's disciples in just this way — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my laymen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

(no English line)

"And now, O Lord, laymen have become the Blessed One's disciples in just this way — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

(no English line)

Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my laywomen have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

(no English line)

"And now, O Lord, laywomen have become the Blessed One's disciples in just this way — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

(no English line)

So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'

And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."

When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away."

His process of becoming- this the Sage renounces. With inward calm and joy he breaks,

As though a coat of mail, his own life's cause.

40. Then it came to the mind of the Venerable Ananda: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

41. Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

"This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.

"Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.

"Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending, then, too, Ananda, this great earth trembles, quivers, and shakes. This is the third reason, the third cause for the arising of mighty earthquakes.

"Again, Ananda, when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending, then, too, Ananda, this great earth trembles, quivers, and shakes. This is the fourth reason, the fourth cause for the arising of mighty earthquakes.

“Again, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, then, too, Ananda, this great earth trembles, quivers, and shakes. This is the fifth reason, the fifth cause for the arising of mighty earthquakes.

“Again, Ananda, when the Tathagata sets rolling the excellent Wheel of the Dhamma, then, too, Ananda, this great earth trembles, quivers, and shakes. This is the sixth reason, the sixth cause for the arising of mighty earthquakes.

“Again, Ananda, when the Tathagata renounces his will to live on, then, too, Ananda, this great earth trembles, quivers, and shakes. This is the seventh reason, the seventh cause for the arising of mighty earthquakes.

“Again, Ananda, when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes.

"These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.

42. "Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmans, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.

"And I recall, Ananda, how I have attended assemblies of nobles, amounting to hundreds. And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs.

And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: 'Who is he that speaks to us? Is it a man or a god?'

"Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'Who is he that has vanished? Is it a man or a god?'

"Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'Who is he that has vanished? Is it a man or a god?'

"And such, Ananda, are the eight kinds of assemblies.

43. "Now there are eight fields of mastery, Ananda. What are those eight?

"When one, perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself,  and mastering them, is aware that he perceives and knows them as they are — this is the first field of mastery.

"When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the second field of mastery.

"When one, not perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the third field of mastery.

"When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the fourth field of mastery.

(no English line)

"When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster — when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are — this is the fifth field of mastery.

"When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster — when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are — this is the sixth field of mastery.

"When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster — when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are — this is the seventh field of mastery.

"When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster — when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are — this is the eighth field of mastery.

"These, Ananda, are the eight fields of mastery.

44. "Now there are eight liberations, Ananda. What are those eight?

"Oneself having form, one perceives forms; this is the first liberation.

"Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

"Experiencing loveliness, one is intent upon it; this is the third liberation.

"By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

"By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

"By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

"By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

"By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

"These, Ananda, are the eight liberations.

45. "There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: 'Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'

"Then, Ananda, I answered Mara, the Evil One, saying: 'I shall not come to my final passing away, Evil One, until my bhikkhus have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

'I shall not come to my final passing away, Evil One, until my bhikkhunis have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

'I shall not come to my final passing away, Evil One, until my laymen have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

'I shall not come to my final passing away, Evil One, until my laywomen have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

"'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'

47. "And then, Ananda, I answered Mara, the Evil One, saying: 'Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.'

"And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on."

48. At these words the Venerable Ananda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

Then the Blessed One said: "Do you have faith, Ananda, in the Enlightenment of the Tathagata?" And the Venerable Ananda replied: "Yes, O Lord, I do."

"Then how, Ananda, can you persist against the Tathagata even up to the third time?"

Then the Venerable Ananda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'"

"And did you believe it, Ananda?" "Yes, O Lord, I did."

"Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented.

Therefore, Ananda, the fault is yours; herein have you failed.

49. "At Rajagaha, Ananda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ananda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata: ‘May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!’ For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

at Robbers' Cliff,

at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili,

at the Serpents' Pool in the Cool Forest,

at the Tapoda Grove,

at the Bamboo Grove in the Squirrels' Feeding-ground,

at Jivaka's Mango Grove, and

at Small Nook in the Deer Park I spoke to you in the same words, saying:

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata: ‘May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!’ For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

51. "So also at Vesali, Ananda, at the shrine of Udena, the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant is the shrine of Udena. Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata: ‘May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!’ For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

"But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata: ‘May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!’ For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

53. "Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things.

And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata's word has been spoken once for all: 'Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.

"So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest." And the Venerable Ananda replied: "So be it, Lord." Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: "Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali."

"So be it, Lord." And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

"Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.

"And what, bhikkhus, are these teachings of which I have direct knowledge and which I have made known to you — that you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men?

They are:

the four foundations of mindfulness,

the four right efforts,

the four constituents of psychic power,

the five faculties,

the five powers,

the seven factors of enlightenment, and

the Noble Eightfold Path.

These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."

55. Then the Blessed One said to the bhikkhus: "So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata's Parinibbana is near. Three months hence the Tathagata will utterly pass away."

My years are now full ripe, the life span left is short.

Departing, I go hence from you, relying on myself alone.

Be earnest, then, O bhikkhus, be mindful and of virtue pure!

With firm resolve, guard your own mind!

Who so untiringly pursues the Dhamma and the Discipline

Shall go beyond the round of births and make an end of suffering.

56. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant's look, and said to the Venerable Ananda: "This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama." "So be it, O Lord." And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.

And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four?

It is through not realizing, through not penetrating noble virtue that this long course of birth and death has been passed through and undergone by me as well as by you.

It is through not realizing, through not penetrating noble concentration that this long course of birth and death has been passed through and undergone by me as well as by you.

It is through not realizing, through not penetrating noble wisdom that this long course of birth and death has been passed through and undergone by me as well as by you.

It is through not realizing, through not penetrating noble emancipation that this long course of birth and death has been passed through and undergone by me as well as by you.

But now, bhikkhus, through the realization and penetration of noble virtue, the realization and penetration of noble concentration, the realization and penetration of noble wisdom, the realization and penetration of noble emancipation, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

"Virtue, concentration, wisdom, and emancipation unsurpassed —

These are the principles realized by Gotama the renowned;

And, knowing them, he, the Buddha, to his monks has taught the Dhamma.

He, the destroyer of suffering, the Master, the Seer, is at peace."

And also at Bhandagama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom.

Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct;

great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration;

The mind that is fully developed in wisdom is utterly freed from the taints, that is: lust, becoming, and ignorance."

57. When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Hatthigama." "So be it, Lord." And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus. And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Bhoganagara." "So be it, Lord." And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.

And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. Listen and pay heed to my words."

And those bhikkhus answered, saying: "So be it, Lord."Then the Blessed One said:

58. "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation';

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline.

If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu.' In that way, bhikkhus, you should reject it.

But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu.' And in that way, bhikkhus, you may accept it on the first reference.

In another fashion, bhikkhus, a bhikkhu might speak: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline.

If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that community.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that community.' And in that way, bhikkhus, you may accept it on the second reference.

In another fashion, bhikkhus, a bhikkhu might speak: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation';

In another fashion, bhikkhus, a bhikkhu might speak: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that elder.' And in that way, bhikkhus, you may accept it on the fourth reference.

These, bhikkhus, are the four great references for you to preserve."

And also at Bhoganagara, at the Ananda shrine, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom.

59. When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Pava." "So be it, Lord." And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker.

And Cunda the metalworker came to know: "The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove." And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him.

Then Cunda spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented. Sure, then, of the Blessed One's consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure.

And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava, and announced it to the Blessed One, saying: "It is time, O Lord, the meal is ready."

Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: "With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus."

"So be it, Lord." And with the sukara maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus. Thereafter the Blessed One spoke to Cunda, saying: "Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmans, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone."

And Cunda the metalworker answered the Blessed One saying: "So be it, O Lord."And what remained over of the sukara-maddava he buried in a pit. Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed.

60. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains.

But the Blessed One endured them mindfully, clearly comprehending and unperturbed. Then the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kusinara." And the Venerable Ananda answered: "So be it, Lord."

But nature's pangs he endured.

61. Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: "Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile." "So be it, Lord." And the Venerable Ananda folded the robe in four and laid it down.

And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: "Please bring me some water, Ananda. I am thirsty and want to drink."

And the Venerable Ananda answered the Blessed One: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs."

But a second time the Blessed One made his request, "Please bring me some water, Ananda. I am thirsty and want to drink." and a second time the Venerable Ananda answered him: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs."

And then for a third time the Blessed One said: "Please bring me some water, Ananda. I am thirsty and want to drink." Then the Venerable Ananda answered, saying: "So be it, Lord." And he took the bowl and went to the stream.

And he took up water in the bowl and carried it to the Blessed One, and said: "Marvellous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink." And the Blessed One drank the water.

And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: "Marvellous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world.

"For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying:

'Did you, sir, see a great number of carts that passed you by?' And Alara Kalama answered him: 'I did not see them, brother.'

'But the noise, sir, surely you heard?' 'I did not hear it, brother.'

Then that man asked him: 'Then, sir, perhaps you slept?' 'No, brother, I was not sleeping.'

"And to that man, O Lord, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in Alara Kalama, and he went his way."

"What, O Lord, are five hundred carts — nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts — compared with this?"

"Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed.

"And I asked him: 'Why, brother, has this great crowd gathered together?' And he answered me: 'Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?'

"'I was here, brother.' 'Yet, Lord, did you not see it?' 'I did not see it, brother.' 'But the noise, Lord, you surely heard?' 'I did not hear it, brother.' Then that man asked me: 'Then, Lord, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, Lord, you were conscious?' 'I was, brother.' Then that man said: 'Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?' And I answered him, saying: 'I did not, brother.'

When this had been said, Pukkusa of the Malla clan said to the Blessed One: "The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life."

64. Then Pukkusa of the Malla clan spoke to a certain man, saying: "Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear." And the man answered him: "So be it, sir."

And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: "May the Blessed One, O Lord, out of compassion, accept this from me." And the Blessed One said: "Robe me, then in one, Pukkusa, and in the other robe Ananda."

"So be it, Lord." And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda. And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way.

And the Venerable Ananda said to the Blessed One: "Marvellous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed."

"And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River." "So be it, Lord." Replied Ananda.

66. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus.

And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: "Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile."

"So be it, Lord." And Cundaka folded the robe in four and laid it down.

And the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One.

Discoursing holy truths, the Master great

67. Then the Blessed One spoke to the Venerable Ananda, saying: "It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.'

Then, Ananda, the remorse of Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end.

For, friend, face to face with the Blessed One I have heard and learned:

68. Then the Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara." "So be it, Lord." And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hiraññavati, to the Sala Grove of the Mallas, in the vicinity of Kusinara.

(no English line)

"So be it, Lord." And the Venerable Ananda did as the Blessed One asked him to do.

69. And the Blessed One spoke to the Venerable Ananda, saying: "Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.

70. At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: "Move aside, bhikkhu, do not stand in front of me."

And to the Venerable Ananda came the thought: "This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him, saying ‘Move aside, bhikkhu, do not stand in front of me.’ What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: 'Move aside, bhikkhu, do not stand in front of me'?"

And the Venerable Ananda told his thought to the Blessed One.

71. “Of what kind of deities, Lord, is the Blessed One aware?”

“There are deities, Ananda, in space, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!’

“There are deities, Ananda, on earth, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!’

72. “Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit.”

And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: ‘Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!’

"But, Lord, if we do see them?"

"Do not speak, Ananda."

75. Then the Venerable Ananda said: "But how, Lord, should they act respecting the body of the Tathagata?" "After the same manner, Ananda, as towards the body of a universal monarch."

So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.

"And why, Ananda, is a Paccekabuddha worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that Paccekabuddha!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. That is the reason, Ananda, why a Paccekabuddha is worthy of a stupa.

"And why, Ananda, is a disciple of a Tathagata worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of a disciple of that Tathagata, Arahant, Fully Enlightened One!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. That is the reason, Ananda, why a disciple of a Tathagata is worthy of a stupa.

“And why, Ananda, is a universal monarch worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that righteous monarch who ruled according to Dhamma!' — the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness.

And the Blessed One spoke to the bhikkhus, saying: "Where, bhikkhus, is Ananda?" "The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: 'I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'"

Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: "Go, bhikkhu, and say to Ananda, 'Friend Ananda, the Master calls you.'" "So be it, Lord." And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.

78. Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, the Blessed Ones, Arahants, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda.

And so also, bhikkhus, the Blessed Ones, Arahants, Fully Enlightened Ones of times to come will have excellent and devoted attendant bhikkhus, such as I have in Ananda.

"Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.

79. "In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four?

If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

If, bhikkhus, a company of bhikkhunis should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

If, bhikkhus, a company of laymen should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

If, bhikkhus, a company of laywomen should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

These, bhikkhus, are the four rare and superlative qualities found in Ananda.

"In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four?

If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed.

"And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities." If, bhikkhus, a company of laymen should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

And the thought arose in him: "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahants, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt."

For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.

"And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'

"Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhuChanna." "But what, Lord, is the higher penalty?" "The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."

87. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"

Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.

88. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"

Good is the peace when they forever cease.

"But how, venerable Ananda, do they act respecting the body of a universal monarch?"

105. And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained.

Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained.

And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost.